Decolonizing Primate Conservation Practice: A Case Study from North Morocco

Abstract

Understanding the historical context of an area enables an incoming conservationist to reflect on their role in communities and to better position themselves both politically and socially within them. Here, we explore how outside agencies and institutions, including a former colonial power, have affected and influenced local communities who share their landscape with Barbary macaques (Macaca sylvanus) in Bouhachem forest, north Morocco. In the context of initiating Barbary macaque conservation activities, we interviewed representatives from local governmental and nongovernmental organizations, city dwellers, and villagers about the historical, political, and social context of the study site. We found that villages around Bouhachem were politically and socially marginalized and discriminated against by the state and urban society. The existence of these divisions and the outside agencies’ simplistic view of villages as homogeneous communities negatively influenced conservation interventions, because people resisted initiatives imposed on them without prior consultation. We found that Bouhachem villagers have been, and still are, excluded from meaningful participation in the conservation of the forest and this finding encouraged us to decolonize our own practice. We engaged meaningfully with members of the surrounding communities and responded to news of erroneous stories about our activities by developing a project working in three villages that included all households. Based on our experiences, we recommend that all conservationists conduct historical and qualitative research to gain a deeper, more nuanced understanding of the communities they work in. This understanding should encourage conservationists to recognize their own social and cultural biases and to decolonize their practice. Attending to our own position may help us to avoid underestimating and alienating people who view conservation actions through a very different but equally valid lens.التخلص من التداعيات الاستعمارية في المحافظة على الرئيسيات :دراسة حالة من شمال المغربخلاصة : إن فهم السياق التاريخي لمنطقة معينة، يمكّن المحافظ البيئي الوافد من التفكير في دوره في المجتمعات، ولانسجامٍ سياسيٍ واجتماعي أفضل داخلها. هنا نكتشف كيف أثرت الوكالات والمؤسسات الخارجية ، بما في ذلك القوة الاستعمارية السابقة، على المجتمعات المحلية التي تتعايش مع قرود المكاك البربري (Macaca sylvanus) في غابة بوهاشم شمال المغرب. في سياق بدء أنشطة الحفاظ على المكاك البربري، أجرينا مقابلات مع ممثلين من المنظمات الحكومية وغير الحكومية المحلية وسكان المدن والقرويين حول السياق التاريخي والسياسي والاجتماعي لموقع الدراسة. وجدنا أن القرى المحيطة بغابة بوهاشم كانت مهمشة و معرضة للتمييز ضدها سياسياً واجتماعياً من قبل الدولة والمجتمع الحضري. و أثر بشكل سلبي وجود هذه الانقسامات والنظرة السطحية للوكالات الخارجية للقرى على أنها مجتمعات متجانسة، على تدخلات الحفظ البيئي، لأن الناس رفضوا أي مبادرة مفروضة عليهم دون استشارة مسبقة. و وجدنا أن القرويين في بوهاشم كانوا ولا يزالون مستبعدين من المشاركة الهادفة في الحفاظ على الغابة، وهذا الاكتشاف شجعنا على التخلص من التداعيات الاستعمارية في ممارستنا. لقد تواصلنا بشكل هادف بأعضاء من المجتمعات المحيطة، واستجبنا لأخبار القصص الخاطئة حول أنشطتنا من خلال تطوير مشروع يعمل في ثلاث قرى شمل جميع الأسر. بناءً على تجاربنا، نوصي جميع دعاة الحفاظ على البيئة بإجراء بحث تاريخي ونوعي لاكتساب فهم أعمق وأكثر دقة للمجتمعات التي يعملون فيها. يجب أن يشجع هذا الفهم دعاة الحفاظ على البيئة على التعرف على التحيزات الاجتماعية والثقافية الخاصة بهم، والتخلص من التداعيات الاستعمارية في ممارساتهم.قد يساعدنا الاهتمام بموقفنا الخاص على تجنب الإبعاد و التقليل من شأن الأشخاص، الذين ينظرون إلى إجراءات الحفاظ على البيئة من منظور مختلف تمامًا لكن عادل .

Guidelines to Facilitate Human-Wildlife Interactions in Conservation Translocations

“…Due to the nature and relevance of HWIs, collaboration between biological and social scientists connecting research and practise is necessary to increase success of conservation translocations in all phases of a project. Projects led by state agencies may decide not to involve local communities or inform them of reintroductions due to the belief that they will not be affected (Waters et al, 2021) [e.g., Persian leopard and Asiatic wild ass (onager) in Iran, MF; saltwater crocodile, gaur and tiger in India]. There is no acceptable justification to exclude all interested parties and local people should always be informed.…”

“…Practitioners may be faced with the need to address colonial views, white privilege issues and biases that may come both from project personnel but also from different factions of the public (Waters et al, 2021). In this scenario, affluent white members of a group may not represent the interests of culturally diverse groups that require more representation within the reintroduction.…”

“…Conservation measures to protect the reintroduced species may criminalise practises that were previously legal and acceptable. Lack of public support may result in retaliation against the government, destroying project infrastructure (Waters et al, 2021) and even using violence against the reintroduced animals/present and future conservation initiatives. Reintroduction may become a symbol of state authority (people vs. government).…”

Working from the Inside Out: Fostering Intrinsic Motivation and Expanding Our Criteria for Conservation Success

“…In common with other disciplines, current debates in primatology include the need to decolonise conservation (Cheyne et al, 2020;Rodrigues et al this issue;Setchell, 2020;Waters et al, 2021). We are challenged to consider how our practices should change to ensure that differentials in power and opportunity no longer disenfranchise and exploit people in the countries in which we work, through cooption of land, knowledge, labour, or decision-making in the name of research and biodiversity conservation (Garland, 2008;Keller, 2009;Madden & McQuinn, 2017;Rodrigues, 2020;Rubis, 2020;Rubis & Theriault, 2019).…”

“…We consider that the ultimate goal of a successful primate conservation programme is for non-human primates and local people to be thriving, for the habitat to be stable and sufficient to meet their needs, and for this social-ecological situation to be sustainable over time (Estrada et al, 2017;Hill, 2002;Lee, 2010;Riley, 2013;Waters et al, 2021). Achieving shared understanding with local people about the issues and potential solutions relating to a primate conservation problem requires not only personnel with appropriate anthropological/qualitative training but also long-term commitment.…”